(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Shabbos 48



(a) One jug of hot water on top of another will do no more than retain its heat (which, as long as it is neither on the flame, not in the form of Hatmanah, is permitted); whereas a jug of cold water will increase its heat when it is placed on top of a jug of hot water, and is therefore prohibited.

(b) To drape a cloth designated for that purpose over a jug of water is permitted, because, even if it becomes saturated with water, he will not wring out the cloth, because it does not bother him that it is wet; whereas his head-cloth, he would prefer that it remained dry, so we suspect that he will probably wring it.

(c) Rabbah proved this to Rebbi Zeira, by telling him to watch the servant (who evidently paid no attention to him. And sure enough, he went on to do squeeze out the head-cloth.

(a) No! The fact that he has no straw with which to wrap, and that he uses his commercial furs (once) to replace them, is no proof that he has now designated them as wrappers. Furs are precious, and it requires more than just one casual use to change their status.


1. 'Gizei Tzemer' are the wool shearings as they came off the sheep's back.
2. 'Tzipei Tzemer' are the shearings after they have been split and spread out like carpets (presumably to dry).
3. 'Leshonos shel Argaman' are the same shearings after they have been dyed purple and combed, and are ready for spinning.
(c) This Beraisa could be teaching us two Halachos: 1. That one may wrap with the wool; 2. that if one did not use them for wrapping, they are Muktzah (but if one did, then they are no longer Muktzah).

(d) The Chidush will be that, although one may have thought that they are fit for use to lean on them (like mats) , and should not be Muktzah at all.

(a) It is permitted to replace the stuffing in a cushion from which they fell out, but not to put them in for the first time, because he is making it into a K'li (Makeh ba'Patish, according to Rashi).

(b) Yom-Tov has the same Din as Shabbos.

(c) 'Matirin Beis ha'Tzavar' means to untie the neck of a garment, after the laundry-man tied the edges together.

(a) To cut an opening for the head in a garment constitutes making it into a K'li, for which one is Chayav Chatas.

(b) Chopping of the lid of a barrel, on the other hand, is permitted, because, however firmly the lid is sealed, it was sealed with the intention of opening it again afterwards, and, like one is permitted to open a locked door, one is permitted to remove the sealed lid of a barrel. (See Tosfos d.h. 've'Chi'.)




(a) The laundry men used to sew the various garments together so that they should not get lost. That bundle of clothes that have been sewn together is called 'Shelal shel Kovsin'.

(b) Just like a bunch of keys that was sewn together and pieces of woolen cloth that were sewn together with a woolen thread, it is considered joined as regards Tum'ah, which means that if Tum'ah touches one, the other becomes Tamei, too.

(c) The Tana inserted the case of the pieces of woolen cloth sewn together with a linen thread, to teach us that, even in this case, where we would have said that, since (due to the Isur of Kil'ayim) they are bound to be separated, they are *not* considered joined, we nevertheless say that they *are*.

(d) From the moment that one actually begins to separate them, they are no longer considered joined. The reason for this, is because as long as he only *intended* to separate them (irrespective of how firm or obvious that intention was), 'a thought does not have the power to detract from an action'. But, the moment he begins to perform an action to counter what he originally did, 'one action can detract from another'.

(a) The Beraisa considers the stick to be joined to the spade and part of it - regarding Tum'ah - only whilst he is actually using the spade, but not whilst he is *not*. Why then, should the pieces be considered joined - even when they are not being worn?

(b) When the spade is not in use, one tended to throw the make-shift handle among the other pieces of wood, to be used as fire-wood; whereas the laundry-aman wanted the pieces of cloth or garment were sewn together as long as they were in his possession, in order that they should not get lost.

(a) The previous Sugya follows the opinion of Rebbi Meir, who holds that two things which are joined become one. According to Rebbi Shimon, they do *not*.
That is why the attachments do not receive Tum'ah together with the oven (or vice-versa).

(b) Rebbi Meir holds that they do become one entity, as we just explained.

(c) Strictly speaking, the one should transmit Tum'ah even via the air (since we are currently speaking about earthenware vessels). However, joining them in this way is only mi'de'Rabbanan (Min ha'Torah, they are not considered joined). Consequently, in order to remind one not to burn Terumah and Kodshim that became Tamei in this way, the Rabbanan restricted the Tuma'h to touching, but not via the air.

(a) When we say that the two sections of a pair of scissors, for example are not considered joined as regards sprinkling etc., it means that although the ashes were sprinkled on one of the sections (and touched it - like the Halachah requires), the Kohen still needs to sprinkle the ashes on to the other section.

(b) The answer to this question is similar to the answer to the previous question: In fact, the two sections when the vessel is in use, are considered one mi'd'Oraysa. However, when it is not being used, they are only considered one mi'de'Rabbanan. And the Rabbanan limited the union to Tum'ah - and not to the Din of Haza'ah, to remind people not to burn Terumah and Kodshim which became Tamei through this Tum'ah de'Rabbanan.

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,